English
English version: The three-one Gatha removes suffering and gives limitless joy. The four-one Gatha has no time limit. The five-one Gatha cannot be obscured. The six-one Gatha saves all without omission. The seven-one Gatha gives to all without exception. The eight-one Gatha can cause good deeds to bear fruit. The nine-one Gatha's vows never cease. The eleven-one Gatha will surely give. One should recite the Sanskrit version; if one does not understand Sanskrit, understanding the meaning according to the Tang (Chinese) version is the same. After reciting these Gathas, use the following six and a half stanzas to summarize the previous vows, praise the virtues, and request the re-establishment of the gates of prohibition. The first two lines summarize the previous and initiate the following. The next two lines are a request for vows. The next four lines are praise of virtue. The next six lines are a repeated request. The next eight lines are repeated praise. The last four lines are an exhortation to establish. Question: What is the meaning of the first and second 'request,' and the first and second 'praise'? Answer: The previous 'vow' is a request for the fruit, and the latter 'vow' is a request for the effect of the fruit. The previous 'praise' is praise of the virtues of the Buddha and myself, and the latter 'praise' is praise of Akasagarbha (虚空藏) Bodhisattva, who clearly possesses all virtues. Chapter Four: The Principles of Holding and Reciting The four doors are the same as before. First, explaining the name: Being able to cultivate the principles cultivated in the mind and clearly remember them, therefore it is called 'holding'. Being able to recite the cultivated principles in the mouth, therefore it is called 'reciting'. 'Principles' are the mind that can maintain the cause. The resulting fruit will ultimately not be different, therefore it is called 'principles'. The Dharma that is held and recited is itself the Dharma, so it is a possessive compound. Second, explaining the intention: Because the people who made offerings in the previous chapter held and recited, there is this chapter. Third, explaining the purpose and interest: What is said without error is the purpose. Obtaining benefit and giving it to others is the interest. Fourth, explaining the text is divided into two parts: first indicating, then explaining. In the indication, the first two lines summarize the previous and initiate the following. 'Holy Heaven' (圣天) etc., 'Holy' refers to Bodhisattva (菩萨), 'Heaven' refers to purity. It is the Deva (天人) transformed by Mahavairocana (大日如来), responding to the opportunity. 'Dwelling in corresponding seat' refers to the moment of entering the Mandala (道场) and sitting facing the Ishtadevata (本尊). 'Entering Samadhi' (三昧) refers to focusing on one state. 'Dwelling in the mind, the mind of the Ishtadevata is not abandoned' refers to the Ishtadevata constantly dwelling in the mind, never abandoning it. 'Four kinds' refers to visualizing the Ishtadevata on the left, and in the heart of the Ishtadevata, the perfect light illuminates the Mantra (真言) syllables, which are received and held in order. 'Quiet contemplation' refers to reflecting on one's own mind, which is Dhyana (禅定). 'Dwelling in the four places of the mind, there is no scattering outside' refers to the mind dwelling in the four places, without scattering outwards. 'Ritual' refers to visualizing those four as the ritual. The one who observes and the one who is observed are united. 'Being able to make the inner mind...' refers to being able to make the inner mind... --------------------------------------------------------------------------------
Chinese
即自心也。望合理今称本心生喜乐故。故言生喜乐也。以真实义者。深观真言悟不生故。加持者真言上中安观心故。当得者初观心时也。成等引者合本不生故。约后释有十门。一若作真言念诵时乃至是名世间具相行。有相念诵门。二四支禅门复殊异乃至瑜伽胜义品中说。二无相念诵门。三次应转变明字门乃至于前品中说。是变字成身门。四本尊三昧相应乃至随息而出入。是本尊三昧随息门。五或修意支法乃至复为一方便。是意支念声真言门。六诸有修福慧等一偈。是修无定门。七若乐求现法乃至具支供养应如是知。是乐求现法成就门。八复为乐修习乃至速得成就悉地。是大日三密速得门。九复次若观念乃至速得成就。是释迦真言成就门。十复次本尊之所住乃至智者应当悉知解。是秘密事业可解门。初中念诵时者。捻珠初起念诵即时也。今者上时言今也。彼方便者。初念诵时即言彼也。所开示者。于供养仪式品中开示本尊也。令心净无垢者。贪瞋痴等不起念也。数者所说数满也。时分者克限日月也。相现等者。图像塔中出诵声光明也。有相者自身以外带相观故。二四支者。右四种也。复殊异者。自身已外不观本尊。凡正观时即作自大日。少者修时不多也。福者外香华无力难辨也。成就者悟妙契大日本地智故。下一句引证 说也。三身秘之幖帜。本自见自身本尊形也。彼乘位者自本尊位也。四以心者种子字也。置心者完心也。为种子者。行者因心。念诵真言从因得果。故言种子也。菩提心者真言也。郁金色者真金色也。童真者童子异名也。文殊师利菩萨真言门。次文殊入佛加持神力三昧。此加持三昧如上毗卢遮那经初说也。 醯醯(是呼召义)俱摩罗迦(是童子义。即是呼召一一忆本愿也。又俱是摧破之义。摩啰是魔眷属。所谓四魔。此真言以么字为体。即是大空义也。证此大空摧坏一切魔也)毗目底钵他悉体多(解脱道住者谓呼此童子住于解脱道者。即是诸佛解脱。所谓大涅槃也)娑么罗娑么罗(忆念忆念也)钵罗底然(先所五愿也) 此真言意云。醯醯童子住解脱道者。忆念本所立愿也。一切诸佛法身成佛。入身口意秘密体。一切有心无能及者。然忆本愿故。以自在加持之力还于生死救度众生。此真言意亦尔。此童子久已法身成佛故请其。以忆本愿而度众生也。由请菩萨本愿。若有见闻触知忆念我者。皆于三乘而得毕定。乃至满一切愿。此菩萨久已成佛。所谓普见如来。或云普现如来。以大悲加持力示童子身也。普通种子心真言门。迦字一切诸法离作业故者。梵音迦哩耶是作业义。如诸外道计有作者使作者等。诸部论 现代汉语译本： 说也。三身（Trikaya，佛的三种身）的秘密标志。本来就能见到自身本尊的形象。那乘位的人就是从本尊的位置出发。四以心者是种子字（Bija，代表佛或菩萨的梵文字母）。置心者是使心圆满。作为种子，修行者因心而念诵真言，从因得到果，所以说是种子。菩提心就是真言。郁金色就是真金色。童真就是童子的异名。文殊师利菩萨（Manjushri Bodhisattva）真言门。接下来是文殊进入佛的加持神力三昧（Samadhi，一种冥想状态）。这种加持三昧就像上面《毗卢遮那经》（Vairochana Sutra）最初所说的那样。 醯醯（是呼唤的意思）俱摩罗迦（是童子的意思，也就是呼唤一一忆起本来的誓愿。又，俱是摧破的意思，摩啰是魔的眷属，也就是所谓的四魔。这个真言以么字为本体，就是大空的意思。证明这大空摧毁一切魔）毗目底钵他悉体多（解脱道住者，是说呼唤这位童子安住于解脱道，也就是诸佛的解脱，所谓的大涅槃）娑么罗娑么罗（忆念忆念）钵罗底然（先前所发的五愿）。 这个真言的意思是说，醯醯童子安住于解脱道，忆念本来所立下的誓愿。一切诸佛的法身（Dharmakaya，佛的真理之身）成就佛果，进入身口意秘密的境界，一切有心者都无法企及。然而因为忆念本来的誓愿，所以用自在加持的力量回到生死轮回中救度众生。这个真言的意思也是这样。这位童子很久以前就已经法身成佛，所以请他以忆念本来的誓愿来度化众生。由于祈请菩萨的本愿，如果有人见到、听到、接触到、忆念我，都能在三乘（乘，达到开悟的途径）中得到必定，乃至满足一切愿望。这位菩萨很久以前就已经成佛，也就是所谓的普见如来，或者说是普现如来，以大悲加持的力量示现童子的形象。普通种子心真言门。迦字一切诸法离作业故，梵音迦哩耶是作业的意思。就像那些外道认为有作者、使作者等等，各部论著也是这样。
English
English version: It speaks of the secret emblems of the Trikaya (three bodies of the Buddha). One can inherently see the form of one's own principal deity. Those who are in the vehicle position are in the position of their principal deity. 'Four with mind' refers to the Bija (seed syllable, representing a deity) . 'Placing the mind' means perfecting the mind. As a seed, the practitioner recites the mantra because of the mind, obtaining the result from the cause, hence it is called a seed. Bodhicitta (the mind of enlightenment) is the mantra. 'Deep gold color' is true gold color. 'Childlike purity' is another name for a child. Manjushri Bodhisattva (Manjushri Bodhisattva) Mantra Section. Next, Manjushri enters the Samadhi (a meditative state) of the Buddha's empowering divine power. This empowering Samadhi is as described in the beginning of the Vairochana Sutra (Vairochana Sutra). 'Hrih Hrih' (meaning 'to summon') Kumaraka (meaning 'youth,' which is to summon and recall each original vow. Also, 'Ku' means 'to destroy,' and 'Mara' refers to the retinue of demons, the so-called Four Maras. This mantra takes 'Ma' as its essence, which means 'great emptiness.' Proving that this great emptiness destroys all demons) Vimukti-patha-sthita (one who dwells in the path of liberation, meaning to call upon this youth to dwell in the path of liberation, which is the liberation of all Buddhas, the so-called Great Nirvana) Smara Smara (remember, remember) Pratigna (the five vows previously made). The meaning of this mantra is: 'Hrih Hrih, Youth who dwells in the path of liberation, remember the vows originally made.' The Dharmakaya (the body of truth) of all Buddhas attains Buddhahood, entering the secret realm of body, speech, and mind, which no sentient being can reach. However, because of remembering the original vows, they return to the cycle of birth and death with the power of自在加持 to save sentient beings. The meaning of this mantra is also like this. This youth has long since attained Buddhahood in the Dharmakaya, so we request him to liberate sentient beings by remembering his original vows. Because of requesting the Bodhisattva's original vows, if anyone sees, hears, touches, or remembers me, they will all attain certainty in the Three Vehicles (Yana, path to enlightenment), and even fulfill all wishes. This Bodhisattva has long since attained Buddhahood, the so-called Samantadarshi Tathagata, or Sarvadarshi Tathagata, manifesting the form of a youth with the power of great compassion. Common Seed Syllable Mantra Section. 'Ka' means that all dharmas are free from action, and the Sanskrit word 'Kriya' means action. Like those heretics who believe in a creator, a causer, etc., so do the various treatises. --------------------------------------------------------------------------------
Chinese
师亦说有作有作者有所用作法三事和合故者果报。若因般若方便。谓有决定即堕无因。若堕无因一切法则无因果。能生法名因。所生法名果。是二法无故。作及作者所用作法罪福因果报及涅槃道一切皆无。复次作作者相因待生。若定有作法。则当定有作者。是皆不异外道论议。如中论观作作者品中广说。今正观察作作者等。皆悉从众缘生。即入本不生际。本不生际者。有佛无佛法尔如是。谁造作之乎。是故若见迦字。则知一切诸法皆是造作所成。名为字相。若是有作法者。当知毕竟无作名为真实义也。一切诸菩萨真言门。 南么三曼多勃驮喃(归命如前)萨婆他(一切也)微沬[口*底](无慧也。以无慧故名之为疑。此字正释名为疑也)微枳罗儜(除也。此是除弃之义。如人除弃粪秽名除粪也)达摩驮啫(法界也。为除一切无慧皆令住于法界也)涅阇多(生也。涅字即入大空三昧从此而生即是法界生也)参参诃(此三字皆是种子也) 萨是坚义。犹除此坚固故为最胜也。点是三昧。知二乘入于涅槃。此即是坚固义。乃至若有坚者。即是生住之相。一切动不动法皆是不安。犹除此故有重空三昧之义。诃即是行。所谓如来行也。当得等虚空者。理虚空也。说诸法亦然者。非但伽字一切字亦然。其首内者首骨 内脑上也。初字者金色阿字也。纯白者着点阿字也。于百明中最胜王也。心者胜中王也。眼界者眼处也。无垢字者揽字也。所谓安眼处故。现前者眼共心得见也。彼心处者行者完心也。从此心起者。初阿字心起声字。迦字以为首者初也。初者因也。因种子也。余字门者。字门别故本尊别故言或复也。皆当修是法者。迦字以为种子也。念以声真实者。理无造作也。或所持真言者。自本尊真言也。环列者广真言也。圆明者心圆明也。单字者种子也。句因者三字以上即是句也。能诠法故令物解故。因者字相依故相由故。然真言法中一一字具足能诠法故令物解故。随息而出入者自息也。五或修意支法者。意支者简心外事也。应理者心至理也。方乃者持诵处时也。懈者疲也。复为一方便者。从因至佛一依此法故。六诸有修福慧者。劣慧少福初念诵人也。七若乐求现法者。深慧勇猛人也。上者佛也。中者菩萨也。下者断烦恼声闻也。心受持者简辨事也。随力者亦得也。一落叉者十万也。亦言见也。若一一数中不离本尊心不散乱言满一落叉也。若散乱人万万落叉亦不成就。要得定心得见本尊。故言见也。经第二月具支方便乃修者。第三月一日为初作成就法。谓待蒙佛指魔方作也。以心意持诵者。待见光等也。八段中经于一月者。满一 现代汉语译本 内脑上也是如此。最初的字是金色的阿(A)字。纯白色的是带点的阿(A)字。在所有明咒中最殊胜的是胜王。心是殊胜中的王者。眼界是眼处（指眼睛的感知范围）。无垢字是揽(Lam)字。之所以这样说，是因为它安立了眼处。显现于前者的是眼睛与心共同作用所见。那个心处是修行者完整的心。从这个心生起的是，最初的阿(A)字心生起声字。以迦(Ka)字为首是最初的。最初是因。因是种子。其余的字门，因为字门不同，本尊也不同，所以说是或者重复。都应当修习这个法，以迦(Ka)字作为种子。念诵时声音要真实，因为理体没有造作。或者所持的真言，是自身本尊的真言。环列指的是广大的真言。圆明指的是心的圆满光明。单字指的是种子字。句因指的是三个字以上就是句子。因为能够诠释法，使事物得以理解。因指的是字相互依存，相互依赖。然而在真言法中，每一个字都具足诠释法的功能，使事物得以理解。随着呼吸而出入指的是自身的呼吸。五或者修习意支法，意支指的是简择心外之事。应理指的是心达到真理。方乃指的是持诵的处所和时间。懈指的是疲惫。再次成为一个方便，因为从因到佛都依赖这个法。六诸有修习福慧的人，指的是智慧低下、福报浅薄的初学者。七如果乐于求取现世利益的人，指的是具有深刻智慧和勇猛精进的人。上指的是佛。中指的是菩萨。下指的是断除烦恼的声闻。用心受持指的是简择辨别事务。随力指的是也可以这样做。一落叉（Laksha）指的是十万。也可以说是见到。如果每一个计数中都不离本尊，心不散乱，就说是圆满一落叉。如果心散乱，即使念诵万万落叉也不能成就。一定要得到定心才能见到本尊，所以说是见到。经过第二个月，具备各种方便后才修习，第三个月的第一天作为开始作成就法，意思是等待蒙佛指示魔障后才开始。以心意持诵，是等待见到光明等等。八段中经过一个月，圆满一落叉。